1 A Te Ao Māori perspective of - One Health Aotearoa · Rising star of Puanga (Rigel of Orion),...
Transcript of 1 A Te Ao Māori perspective of - One Health Aotearoa · Rising star of Puanga (Rigel of Orion),...
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A Te Ao Māori perspective of ecosystems to explore complex multi-faceted issues and challenges in One Health
One Health Aotearoa, Wellington, 12-13 December 2018
Garth Harmsworth
(Te Arawa, Ngāti Tūwharetoa, Ngāti Raukawa)Manaaki Whenua-Landcare Research, Private Bag 11-052, Palmerston [email protected]
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1. Different knowledge systems, beliefs, world views, the nexus between Māori worldviews (Te Ao Māori) and western science
2. Ecosystem approaches – what are they? What do they tell us about integration? Whole systems?
3. A Te Ao Māori perspective of ecosystems – holistic thinking
4. Working together – interdisciplinary and transdisciplinarity
5. Complex multi-faceted challenges and issues in One health.
Outline of talk
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• Mātauranga Māori first used in a restrictive fashion to refer to knowledge created under the inspiration of a ‘ngā atua Māori’ (non-Christian ‘god(s)’) – the preserve of ‘tohunga Māori’ (late 1800’s) – to reinforce and distinguish the Māori belief system
• Mātauranga Māori now used in an all encompassing, global way to refer to all knowledge created by Māori according to their experiences, history, worldview, culture and aspirations (20th /21st century) Ref: (Te Ahukaramu Charles Royal, Te Rangi Hiroa, Best, Marsden, Williams, Mead, Barlow, Durie, etc)
Mātauranga Māori
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• Māori knowledge (mātauranga Māori) – Links back into Polynesia 5000yrs, island settlement, trans-Pacific migrations, and recent – 1000 yrs of history and knowledge in Aotearoa-New Zealand, as Māori culture evolved with the environment as part of ecosystems
Mātauranga Māori/Māori values
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Sun, moon, planets, stars, constellations. Several hundred star names existed before European arrival, compasses used to chart the winds. used to navigate: Matariki, Taumata kuku, Tautoru, Puanga, Autahi, Takarua.
• Venus - Kōpu, Tāwera, Meremere-tū-ahiahi
• Jupiter – Pareārau (pare of a hundred lovers)
• Mars – Matawhero
• Mercury – Whiro
• Sirius – Takurua
• Orions Belt – Tautoru
• Arcturus – Ruawāhia
• Pleiades – Matariki (Maramataka, Pipiri, the first month of the Māori lunar calendar is marked by the star cluster Matariki). Rising star of Puanga (Rigel of Orion), The task of Puanga is to strive with Matariki (the Pleaides) to gain possession of the yr.
• Vega – Whānui
• Rigel – Puanga
• Antares – Rehua (Maramataka, Hahikea is identified as the rising star of Rehua (Antares)
• Altair – Poutūterangi (Maramataka, signals maturing of crops)
• Canopus – Atutahi, Atuatahi
Comets
• Named Auahiroa, auahitūroa (Meaning ‘long smoke trails’, upokoroa – were common names for comets
Meteors
• Matakōkiri, tumatakōkiri, kōtiri, kōtiritiri – Meteors were interpreted to convey fire to Earth, or stars the sun or moon had struck down. Bright meteors were seen as a good omen, while dull meteors were a bad omen.
Te Whānau Marama – Family of LightNgā Whetū – stars
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• Pleiades
• Mata-ariki, Matariki (Taurus constellation) associated with winter solstice (21 June) in the tail of the Milky way in the last days of May /early June, just before dawn. After the full moon rose. Links to bright star Whānui (Vega) Surrounded by 6 daughters:
• Tupu-ā-nuku
• Tupu-ā-rangi
• Waiti
• Waitā
• Waipuna-ā-rangi
• Ururangi
Mātauranga Māori/Māori values
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• Traditional growing yr into 12 lunar months, marama means moon and lunar month. Most tribes the month started with a new moon, and some tribes used a full moon (Rākaunui). 1 lunar month = ~29.5 days, between successive new moons straddles 2 calendar months. Some iwi listed 13 months.
• Pipiri (May/June) – earth and people are getting cold
• Hōngōnui, Hōngōngoi (June/July) – v cold, need to make fires to keep warm
• Here-turi-kōkā (July/August) – still cold need for fires, inanga migrate upstream
• Mahuru (August/September) – warmth beginning, vegetation, trees, time to prepare gardens
• Whiringa-ā-Nuku (Sept/Oct) – spring growth, warmth, crops planted, tuna, inanga, fish-ika are caught. Rongoa practiced.
• Whiringa-ā-Rangi (Oct/Nov) – Sun getting stronger, flowers, birds, fish
• Hakihea (Nov/Dec) – Birds, nests, land is ploughed, berries ripening, Pōhutukawa is in bloom and some crops ready for harvest
• Kohi-tātea (Dec/Jan) – Fruits are ripe, new food, gather summer fruits, etc.
• Hui-Tanguru (Jan/Feb) – hot, very warm, but towards summer end
• Poutū-te -rangi (Feb/March) – crops now harvested, maturing of crops, first kūmara harvest begins
• Paenga-whāwhā (March/April) – Vegetation stalks and stems stacked, kūmara leaves start to go brown, main crop harvests
• Haratua (April/May) – crops stored in pits ready for winter supply, time to rest, preparation for coming
winter
Maramataka (Māori lunar calendar) to guide, planting, hunting, fishing, etc.
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• Māori philosophy and wisdom – Large body of knowledge of Polynesian origin
• Derived and translated through each generation from ancestors and elders – mainly oral
• In Aotearoa, localised specific to iwi/hapū/whānau (tribes)
• Tane journeyed to the heavens, (climbed to the highest 12th
heaven) where he retrieved the 3 baskets of knowledge – NgāKete o te Wānanga – From which came human life:
– tuatea (basket of light, present knowledge and future use)
– tuauri (basket of the unknown, darkness, ritual, memory, prayer, etc)
– aronui (the image, what we currently seek, basket of pursuit)
Mātauranga Māori
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• Often used synonymously with wisdom and can be defined as ‘the knowledge, comprehension, or understanding of everything visible and invisible existing in the universe’ (Williams 1997).
• Encapsulates a Māori world-view and involves observing, experiencing, studying and understanding the world from an indigenous cultural perspective (Marsden 1988).
• Contemporary, historic, local, and traditional knowledge (Harmsworth et al. 2002)
• Systems of knowledge transfer and storage, as well as the knowledge itself (Harmsworth et al. 2002)
• Achieving goals, aspirations and solving issues from a indigenous perspective (Harmsworth et al. 2002)
• Contemporary definitions: “Knowledge that arises from, based on, or contributes to the distinct culture, identity and collective experience of Māori” (FRST 2002)
Many definitions
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• Comprehend world/universe, find meaning to life
• Based on Māori beliefs (links physical and metaphysical-spiritual)
• Kaupapa Māori based
• Mainly oral
• Holistic, strives to understand the whole, the ‘big picture’, all the components/parts, interconnections, inter-relationships
• Systems focussed, Integration
• Interdisciplinary, transdisciplinary
• Embraces across knowledge systems
• Largely qualitative, narrative, observation, philosophy
• Dynamic, a continuum, still evolving, changing, and adapting
Mātauranga Māori (summary)
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Kaupapa Māori/mātauranga Māori Science
Origin: Polynesian origin - ~5000yrs BPMake sense, comprehend and understand the world/universe/phenomena, find meaning and balance to life systems, develop technology, solve problems.PrinciplesUnderlying Māori values and principlesKeep the object and subject connected, use values, religion, philosophy to guide knowledge collection/creation
Holistic, integrated, subjectiveOften starts with the whole ‘big picture’, tries to find interconnections to validate the truth, to understand the whole and find a balance between the physical and spiritual worlds
Origin: Greek/Egyptian/Asian (~600BC)Enquiry – Find the truth, facts, understand phenomena. Comprehend/understand the world /universe, develop technology, solve problems.
PrinciplesUnderlying science principlesSeparate the object and the subject – remove myth, religion, culture, from the facts Systematic and organised enquiry to find the truth/ answers, using scientific method and process. Objective/reductionistTends to be more reductionist, studies parts/components of a system in order to find answers because of complexity – requires integration to make sense of the whole and interconnections of system
Methods:Mainly oral, subjective, wānanga, hui, te reo, narratives, frameworks, concepts, observation, kaupapa Māori, experiment, observation,
Knowledge ‘handed down’, systematic
Methods:Mainly written and oral, objective, hypothesis/prediction, theory, concepts, data, models, experiment, observation, repeatable, measurements, maths, universal laws, and verification, etcKnowledge documented/peer reviewed, systematic, organised
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Kaupapa Māori/mātauranga Māori Science
Origin: Polynesian origin - ~5000yrs BPMake sense, comprehend and understand the world/universe/phenomena, find meaning and balance to life systems, develop technology, solve problems.PrinciplesUnderlying Māori values and principlesKeep the object and subject connected, use values, religion, philosophy to guide knowledge collection/creation
Holistic, integrated, subjectiveOften starts with the whole ‘big picture’, tries to find interconnections to validate the truth, to understand the whole and find a balance between the physical and spiritual worlds
Origin: Greek/Egyptian/Asian (~600BC)Enquiry – Find the truth, facts, understand phenomena. Comprehend/understand the world /universe, develop technology, solve problems.
PrinciplesUnderlying science principlesSeparate the object and the subject – remove myth, religion, culture, from the facts Systematic and organised enquiry to find the truth/ answers, using scientific method and process. Objective/reductionistTends to be more reductionist, studies parts/components of a system in order to find answers because of complexity – requires integration to make sense of the whole and interconnections of system
Methods:Mainly oral, subjective, wānanga, hui, te reo, narratives, frameworks, concepts, observation, kaupapa Māori, experiment, observation,
Knowledge ‘handed down’, systematic
Methods:Mainly written and oral, objective, hypothesis/prediction, theory, concepts, data, models, experiment, observation, repeatable, measurements, maths, universal laws, and verification, etcKnowledge documented/peer reviewed, systematic, organised
Interface of knowledgesCo-creation of knowledgeCo-designCo-innovation
Integrated concept analysis – Bridging mātauranga Māori and science
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Wisdom
Knowledge
Information
Data
TheData-information-knowledge-wisdom (DIKW) pyramidsuggested by Ackoff (1989) anddiscussed by Mercier et al. 2011.
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(2) Ecosystem approaches – what are they? What do they tell us about integration? Whole systems?
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“An ecosystem is a community of living organisms (biota, micro-organisms, etc), interacting with non-living components (e.g., air, water, elements, minerals, soils), as part of a larger connected system”.
Brings in notions of interaction, inter-dependency, inter-connections, integration”, “functional parts”, “structured systems”
Human beings, animals, microbes, and the environment
Ecosystems
Ecosystems: Brings in the human element inter-connecting with the natural environment
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Complex network or interconnected system – a network of interactions.
“Interacting organisms and their physical environment”
Linked biotic and abiotic components e.g., nutrient cycles, microbes, energy flows, etc. Between organisms and their environment.
Ecosystems, Habitats,Communities, Species, Viruses -Bacteria -
Some scientists say that the entire planet/solar system is an ecosystem
Solar system – Energy
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Solar system – Energy is vital to all systems, energy flows, light, heat, magnetism, radiation, gravitational forces, etc
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E 21 Ecosystems and scale (adapted from Slocombe, 1993)
Physical scale (m)
Social Economic Biological Physical
10-3
Ecosystem
Biosphere
Element(Angstroms10-10)
100
10-6
Virus(20-400 nanometres)
Bacteria(0.2-10 microns)
106
101
Species
Communities
102
103Economy
Bioregion
Group
Habitats(M2)
Landscape (Km2)
Nation
Society104
Organism (mm, cm)
City
Region
Corporation
Individual
10-2
10-9 Molecules
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Scale-bacteria/viruses
Size of Bacterial Cell
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Ecosystems: “The degradation of habitats as a by-product of resource exploitation has given rise to a growing body of literature which avers that ecosystem based management (EBM) is a prerequisite for sustainable resource management” (Curtina & Prellezo 2010, Kahui& Richards 2014)
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Ecosystems: “The premise of this insight rests on the inter-connectedness and inter-dependency of ecosystem components emphasising the importance of underlying ecosystem structures (e.g., clean water, habitat) when exploiting a resource”(Curtina & Prellezo 2010, Kahui & Richards 2014)
“We’ve therefore seen a paradigm shift to holistic management” (Kahui & Richards 2014)
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(3) A Te Ao Māori perspective of ecosystems – holistic thinking
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No equivalent term in Māori
Māori perspectives are holistic and place human beings within the whole system, the ecosystem, ….and draw knowledge from creation stories, beliefs, using mātauranga Māori and Māori values, to provide knowledge, frameworks and concepts for understanding
Strong relationship between human wellbeing and environmental sustainability
Ecosystems – a Māori perspective
Māori traditional beliefs – worldview
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Atua domains
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Best explanation and term that fits is probably:
Te Ao Marama – based on whakapapa, means a world of light and opening, symbolises a rich diversity of life, resources, and biodiversity and ‘richness of life’
Ecosystems – a Māori perspective
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“Traditionally Māori acknowledged a natural order to the universe, a dynamic system built around the living and the non-living. Any shift in a system, for example through human interactions and/or impacts, cause shifts in the mauri of immediately related components. As a result, the whole system eventually becomes affected and degraded”. “All activities and relationships are bound up and governed by principles and ethics and regulated by an elaborate system of tikanga, ritenga or rules”.
The process is still used by Māori to guide resource use and management. Therefore, a
key outcome for kaitiakitanga is to restore balance back the whole system, to maintain
or restore the mauri, and to ensure this balance is maintained between people and the
natural and spiritual worlds”.
Finding balance in the system – the principle of mauri
Understanding core/intrinsic indigenous values –key cultural values/principles
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Whakapapa (ancestry, lineage, rights) Whanaungatanga (relationships, familyconnections)
Tikanga (custom, tradition, protocols,values)
Kotahitanga (unity, consensus,participation)
Rangatiratanga (sovereignty,empowerment, autonomy, management,decision-making)
Mana, mana whenua, mana moana, manaatua, mana whakahaere, mana tangata,whakamana, (based on whakapaparepresents authority, power, control,status, leadership)
Manaakitanga (caring for, looking after,hosting)
Kaitiakitanga (environmentalguardianship)
Tohungatanga (the retention and use ofknowledge to benefit the tribe orbusiness)
Tau utu utu (reciprocity, giving back whatyou take)
Wairuatanga (spiritual wellbeing, takinginto consideration the spiritual dimension)
External indigenous Maori values – location based/e.g., expressed in the landscape, lakes, rivers etc:
Wāhi tapu (sacred sites), e.g. urupā (burialgrounds), sacred shrines (tuahu), wai whakaika(ritual or ceremonial sites), ana (caves)
Wāhi taonga (treasured sites), e.g. marae, kainga(settlements), pā (old fortified villages), forest
Wāhi tupuna (ancestral sites) – waka landing andanchorage sites (e.g. unga waka, tauranga waka),old battlegrounds, ara (tracks), rock outcrops,wāhi tohu (indicators) etc.
Mahinga kai – resource sites (traditional foodsource/collection areas), wāhi raranga – plantsources for weaving
Taonga: Flora and fauna, taonga species (plants,trees, animals, birds, fish, etc.), habitats (e.g.wetlands), rongoa (medicines), etc.
Te Reo – Place names
Landmarks: mountains, peaks, hills, lakes, rivers,coastal, geothermal areas, etc.
Rock and mineral source and trade areas (e.g.pounamu/nephrite/greenstone)
Important archaeological sites: artefact finds(e.g. adzes, carvings-whakairo, rock art, middens-ovens, waka/canoe remains etc.
Metaphysical (e.g. Taniwha), Atua domains
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Values –Taonga spp.
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“Māori consider the environment fundamental to their well-being as their cultural values and the environment are inextricably linked. Finding a balance between the physical, spiritual, mental, and family dimensions of individuals was stated as the key to ensure optimum well-being”.
Māori wellbeing and health
Key concepts: can be used to understand, manage,
assess, monitor Māori values/resources
• Tikanga (customs)
• Mauri (life force, energy, spirit)
• Ora, oranga (wellbeing, health)
• Ritenga, tapu, rahui, noa (regulation and use)
• Classifications for water; e.g. waiora, waipuna, waimāori, waimate, waikino, waitakaro, waitai etc
• “Ki uta ki tai”, “Ngā maunga ki te ngutu awa”, Ngā maunga ki te moana” “ko te awa ko au” – Mountains to sea approach (whole catchment, big picture, holistic)
• Taonga tuku iho (precious, handed down through generations, inter-generational)
• Te Ao Tūroa (enduring, intergenerational, sustainability)One Health Aotearoa 12-13 December 2018
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Taonga tuku iho
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Te Ao Māori conceptual framework (Hirini Matunga pers. comm)
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Taonga (resources treasures)
Kaitiaki (the agents or
actors)
Ritenga(customary practices,
regulation, rules, tapu, rahui, noa)
Tikanga/values (principles,
custom, management)
To sustain/enhance the
Mauri
Take: The problem or issue?
The what? Natural resources
e.g., Iwi/hapū/whānau
Kaupapa/desired
outcomes
Ngā Pou Herenga
– core values
Kaitiakitanga
Whānaungatanga
Manaakitanga
Rangatiratanga
Whakapapa
Ngā Uaratanga
– goals and objectives
Cultural values identified
Protect, sustain and enhance
customary resources
Restore/sustain mauri
NgāMahinga– management interventions,
strategies, actions (examples)
Catchment scenarios
Land use change
Planting, riparian, wetlands
Best manangement
practice
Mātauranga Māori Western ScienceInterface
Modelling land management
interventions to achieve goals and
objectives
Ngā Whakataunga
– decision-making processes
Min Max
Ngā Huanga- Desired outcomes
Healthy river/catchment with sustainable
communities
Cultural resources sustained,
enhanced and managed
Mātauranga Māori and Modelling InterfaceAroturukitanga – monitoring
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Aspirations, outcomes, goals
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Ecosystem services and Māori values
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Harmsworth GR, Awatere S 2013. Indigenous Māori knowledgeand perspectives of ecosystems.
Māori objectives for freshwater include, for example,
• improved drinking water standards, • goals and standards for water quality, • sustaining or restoring the mauri of water
resources, • healthy waterways, • protection and maintenance of cultural resources, • connected and healthy communities, and
participation in freshwater management.
• Therefore a principal outcome for Māori, to achieve these stated objectives, is an active and inclusive role in the management of freshwater.
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Freshwater management – desired outcomespolicy and planning – strategies and actions
Mātauranga Māori, Māori values, Māori perspectives
Science knowledge, Values, Perspectives
Figure 1: Dialogue space for understanding mātauranga Māori and science knowledge used to inform decision-making.
Collaborationco-management, decision-making
DialogueKnowledge
Interface
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Rivers NPS-FM 2014Attributes Units National bottom line
Periphyton (Trophic state) mg chl-a/m2
(milligrams chlorophyll-a per square metre)
Exceeded no more than 8% of
samples -200
Exceeded no more than 17% of
samples -200
Nitrate (Toxicity) mg NO3
-N/L (milligrams nitrate-nitrogen per litre)
6.9-Annual median
9.8-Annual 95th percentile
Ammonia toxicity
Based on pH8 and temp of 20°C
mg NH4
-N/L (milligrams ammoniacal-nitrogen per litre)
1.30-Annual median
2.20-Annual max
Dissolved oxygen (below point sources)
(1Mean value of 7 consecutive daily minimum
values)
(2And the lowest daily minimum across the
whole summer period)
mg/L (milligrams per litre) 7-day mean
minimum1
(Summer
Period: 1 November
to 30th April) – 5.0
1-day minimum2
(Summer Period:
1 November to
30th April) -4.0
E coli E. coli/100 mL (number of E. coli per hundred
millilitres)
Numeric attribute state -1000
Lake fed rivers
Cyanobacteria -Planktonic
80th percentile (12 samples/3 yrs):
Biovolume - mm3
/L (cubic millimetres per litre) OR Cell Count -
cells/
mL (cells per millilitre)
1.8 mm3
/L Biovolume equivalent
of potentially toxic cyanobacteria
OR
10 mm3
/L total biovolume of all
Cyanobacteria
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Māori values NPS-FM 2017 ( Te Mana o Te Wai)
WaiMāori, Waiwhakaika, Mahinga kai, Taonga tuku iho, Waitakaro, Waiputea, Waiara
Attributes/variables Drinking waterstandards
Primary contact (e.g. swimming) Secondary contact (e.g.boating, fishing)
Aesthetic, visual(no contact)
Microbial/Bacterial counts
Viruses (no data available)
E coli less than one in100mL of sample
<260 cfu/100ml (acceptable)260-550/100ml35 enterococci organisms/100mL(max 60-100 orgs/100mL)
Median1000 faecal coliformorganisms /100mL230 enterococciorganisms/100mL (max inany 1 sample 450-700)
Protozoa <1 infectious cyst per100L of sample
Natural clarity Not >20% reductionSecchi disc >1.6m
Turbidity NTU 2.5Periphyton >8 >8 >8 >8pH 7.0-8.0 6.0-9.0 5.0-8.0 5.0-9.0Temp °C <18 18-25 18-25 18-25T Nitrate 50 mg/L (short term) N = ug/L =10,000
Excellent <0.07 g N/m3
Satisfactory: 0.07-0.44 g N/m3
Nitrite 3 mg/LT Phosphorus Excellent: <0.005 g P/m3 Satisfactory: 0.005-0.01 g
P/m3
Ammonia (as N) Ammonia -1.5 mg/L 10
Inorganic determinands ofhealth significance (e.g.Arsenic, cadmium,mercury, etc)
Toxic chemicals
Guidelines Guidelines Guidelines Guidelines
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Limits for Taonga spp
Taonga Temp
range °C
pH T
Nitrogen
(ug/m3)
T
Phosphoru
s
(ug/m3)
Ammonia
NH3 g/m3
Sediment
(sensitivity)
DO(30 day
mean)
(mgL-1
Habitat loss Catchment
condition
Predators
(vulnerability)
Piharau
(lamprey)
18-25 6.5-7.0 <0.7
<500
<20 Low-mod
sensitivity
(suspended
)
>6.5 (>80%) v high (riparian,
dams)
Humans
Tuna (eel) 22-25 6.5-7.0 <500 <20 Low-mod
sensitivity
(suspended
)
>6.5 (>80%)) v high (riparian,
dams)
Humans
Toitoi
(common
bully)
20-22 8.7 <500 <20 High
sensitivity
not
turbid
> 3mg/L
~6.0-9.0
(>80%)
v high (trout)
Kōaro <13-20 7.6 <500 <20 High not
turbid
8.0-9.0
(>80%)
v high (loss of forest) (trout, smelt)
Banded
kōkopu
12-18 6.5-7.0 <500 <20 High Most
sensitive
8.0-9.0
(>80%)
v high (trout)
Giant
kōkopu
11-15 6.0 <500 <20 High not
turbid
8.0-9.0
(>80%)
v high (loss of forest,
dams)
(trout)
Shortjaw
kōkopu
12-18 8.3 <500 <20 High not
turbid
8.0-9.0
(>80%)
v high (loss of
forest, dams)
(trout)
Inanga 17-20 9.5 <500 <20 Low-mod not
turbid, 420
NTU
8.0-9.0
(>80%)
v high (trout)
Kōura <16 7.0-7.5 <500 <20 V high
sensitivity
not
turbid
8.0-9.0
(>80%)
v high (trout, catfish,
perch, etc. )
Smelt 15-17 8-9 <500 <20 High
sensitivity
not
turbid
8.0-9.0 (90%) v high (e.g trout)
Kākahi 7.0-7.5 <500 <20 High
sensitivity
v high 8.0-9.0
(90%)
v high (parasites)
Invertebrates 7.0-7.5 <500 <20 <0.8g/m3 v high 8.0-9.0
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General classification of water (relationship to
tapu and noa)
Wai oraWater in its purist form, e.g. rainwater
Wai punaSpring water
Wai whakaikaRitual waters, pools, ceremonial
Wai māoriFreshwater water, water for normalconsumption
Wai mateWater that has lost mauri, degraded,could be associated with death, may notbe able to sustain life
Wai kinoBad, associated with danger, such as fastflows, rapids
Wai taiSeawater, saltwater, the surf or the tide
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• Taonga species monitoring and harvesting e.g., tau kōura (e.g., Ian Kusabs), tuna (e.g., Caleb Royal, Erina Watene, Erica Williams, Ian
Ruru, Mahuru Robb) etc.;
• Cultural Health Index (CHI) for Rivers and Streams (Gail Tipa)
• Adaptation of the Cultural Health Index (CHI) by Tiakina teTaiao for their own use and application Te Tau Ihu (Walker,
Young et al. 2008);
• CHI for estuarine environments – Tiakina Te Taiao (Walker
2009);
• State of Takiwā “toolbox” iwi environmental monitoring and reporting tool Te Waipounamu/South Island – Ngai Tahu
(Mattingley & Pauling 2005; Pauling et al. 2007; Te Rūnanga ō Ngāi Tahu 2007);
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• Cultural indicators of wetlands (Harmsworth 2002);
• The Mauri compass (Ian Ruru 2012–);
• The Mauri Assessment model (Morgan 2011–);
• Significance assessment method for tangata whenua river values – Te Waipounamu/South Island (Tipa 2010)
• Mauri of Waterways Kete and Framework (Jefferies & Kennedy
2009)
• Kaitiaki tools: an internet-based Iwi Resource Management Planning Tool (NIWA website);
• Ngā Waihotanga Iho: Iwi Estuarine Monitoring Toolkit (Rickard
& Swales 2009ab).
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Existing cultural monitoring approaches for AotearoaName of approach Specific Selected reference examples
Taonga (e.g., flora and fauna)
species sampling, monitoring
reporting, harvesting
Kōura (freshwater crayfish)
Tuna (eel)
Freshwater mussels;
Kanakana/pihirau-Lamprey;
Native fish species such as galaxiids spp., e.g., inanga, kōkopu, koaro,
Plants such as kuta, raupō, harakeke, etc
Kusabs et al. 2015,a,b
Williams et al. 2014
Rainforth 2008;
Te Ao Marama Incorporated & Waikawa Whānau
2010;
Kitson et al. 2012.
Morris et al. 2013
Kapa and Clarkson 2009
Cultural habitats Mahinga kai, cultural harvest sites Stewart et al. 2014; Maxwell and Penetito 2007
Contaminants Risk, customary resources Kaitiaki tools; Stewart et al. 2014.
Report cards 2016 Pilot Waikato River report card: methods and technical summary
Framework and methods guided by river iwi
Williamson et al. 2016.
The Cultural Health Index (CHI)
for rivers and streams
CHI method and application
https://www.mfe.govt.nz/sites/default/files/chi-for-streams-and-
waterways-feb06-full-colour.pdf
The CHI has been used extensively by iwi/hapū groups in NZ to inform
decisions, and knowledge to support the collaborative process
adaptations of the CHI for freshwater and estuarine environments
Tipa 1999; Tipa & Teirney 2003, 2006a,b;
Townsend et al. 2004; Pauling et al. 2007; Nelson
& Tipa 2012; Tipa and Associates 2013. Tipa &
Nelson, 2012.
Walker 2009 – Tiakina Te Taiao; Young et al.,
2002; Townsend et al., 2004; Taranaki District
Council, 2007; Hughey & Taylor, 2009;
Harmsworth et al., 2011.
Baselines Cultural health assessment Pauling et al 2005
Cultural flow Cultural flow preference studies Tipa 2009, 2012; Tipa & Associates, 2013; Tipa
and Severne 2010; Tipa and Nelson 2012;
Rainforth 2014
Historic data and information Mapping of Māori values, historic places, cultural resources, etc. Harmsworth 1997, 98; Tipa 2013 One Health Aotearoa 12-13 December 2018
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http://www.stats.govt.nz/browse_for_stats/environment/environmental-reporting-series/environmental-indicators/Home/Fresh%20water/cultural-health-index.aspx
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Attributes of mauri How mauri can be enhanced/restored?
Water depth, minimum flow Increase minimum flow, maintain flows
Mahinga kai quality and availability
Abundance/presence/scarcity of taonga species
Improve habitat for taonga, species such as tuna,kokopu, koura, kuta, harakeke, etc
In-stream nutrients Reduce nutrient load from point source discharge anddiffuse pollution sources
Native fish species(abundance/presence/absence/scarcity)
Ensure in-stream water quality parameters/analytes –e.g., phosphorus, toxicity, nitrates – can support andsustain native species populations and desired condition
Natural flow and flow variability Ensure water takes do not significantly alter river andstream flow levels and improve flow variability byreducing the length of time flows are at or nearminimum flow
Health of waipuna (freshwater springs) and aquiferquantity and quality
Ensure groundwater abstraction is sustainable andmitigations are implemented to minimise nutrientleaching
Wetland health Ensure water takes do not drop the water table too lowas to adversely affect wetlands, retain and restoreculturally significant wetlands
Inter-connections between awa and people(marae/whānau/hapū/iwi)
Strengthen and support connections between peopleand waterways through cultural activities such as:increase understanding of mātauranga Māori, culturalhealth monitoring, customary rights, customaryactivities, mahinga kai, and recreation
Mauri assessment (waterway health) – freshwater
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A. Pai rawa atu, ka rawe (excellent): mauri enhanced or restored, and a full range of cultural values and practices exhibited and maintained
B. Ka pai (good): mauri maintained (ecosystem functioning well), and a wide range of cultural values and practices are expressed, supported, and maintained
C. Āhua pai (fair): mauri below acceptable iwi/hapū standards and a paucity of cultural values and practices are expressed and maintained
D. Kino, paru, pōhara (poor): mauri diminished/degraded and cultural values and practices not being sustained
National freshwater standards – Mauri assessment of
freshwater at 4 main reporting levels
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Values Objectives Performance measures/tools
Management variables (examples)
KaitiakitangaMauriMahinga kai
Restore the mauri of freshwater to a standard
Sustain/enhancecultural resources, mahinga kai, taonga spp.
Define standards/limits/above bottom lines
to support cultural values, life supporting capacity, ecological integrity, and ensure human wellbeing
Monitoring such as CHI and mauri assessment
identify change/trends in the state or mauri,
or other indicators e.g. taonga spp.
Condition of cultural resources, taonga spp., mahinga kai
Minimum flows
Catchment management, Riparian, planting, landuse, erosion,
Nutrient management/reduction
Water clarity & sed
Pathogens (e.g., E coli)Stock exclusion
Connectivity
Habitat extent and condition
Table. Links between values, objectives, monitoring, and actions to sustain or enhance the mauri
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Kaipara catchment – Work with Te Uri o Hau
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Kaipara harbour Integrated Kaipara Harbour management
Group (IKHMG) and Te Uri o Hauhttp://www.kaiparaharbour.net.nz/
http://www.uriohau.com/
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Outcomes and Aspirations
Goals / Objectives
Issues
Monitoring indicators
Solutions
Nga AtuaDomains
Tangaroa Tanemahuta
TumatauengaRongomatane
HaumiatiketikeTawhirimatea
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Monitoring on the Kaipara harbour – snapper catch
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Large-scale deforestation of the Waiapu catchment, Gisborne East Coast, 1880-1930
1990’s – Large quantities of sediment from catchment to the coastal-marine environment
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School art competition Ruatorea 2002:What does a healthy environment look like?
Motueka and Riwaka catchments, north South Island
MONITORING
Both
Cultural health Only
Western Scientific Only
´
0 5 10 15 202.5Kilometers
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The iwi monitors in the field
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Indicators (examples e.g., CHI)
Tangaroa • Water Clarity• Water Flow• Water Quality• Shape and form of river, riverbank
condition, sediment• Insects• FishTāne Mahuta• Riparian vegetation• Catchment vegetation• Bird life (species)• Ngahere/Taonga• Pests
Haumia tiketike• Mahinga kai• RongoaTūmatauenga• Human activity, Use of river• Access • Cultural sitesTāwhirimātea• SmellMauri / Wairua • Feeling, taste, wellbeing
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Tāne MahutaAtua of ngahere
(forests) & ngamanu (birds)
TūmatauengaAtua of war &
tangata (people)
TāwhirimateaAtua of the wind& air
RanginuiThe sky father, immeasurable
universe
TangaroaAtua of nga
moana (seas), awa (rivers) &
roto (lakes)
PapatuanukuEarth mother, planet earth
Haumiatiketike Atua of wild
foods including fern roots
Ngā Atua Kaitiaki
The spiritual
guardians
Rongomatāne Atua of peace & cultivated foods
Figure 1: Atua (departmental gods) domain framework Source: Tiakina te Taiao.
Ngā Atua domains framework
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Indicator assessment and recording
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Links between science and cultural indicators
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Māori knowledge based
Community – scientific based
Scientific based
Māori indicators –In depth Māori understanding and knowledge of particular environments. Understanding of Māori values, goals, and aspirations required. Examples:
Community based indicators –requiring low levels of technical input and skill but scientifically robust and part-value based.Cost effective, relatively simple and short duration.Examples:
• Hydrology;• Soils/Nutrients;• Intactness of wetland;• Connectivity/Buffering or
Fragmentation;• Introduced plants;• Animal damage;• Modifications to catchment
hydrology;• Water quality within
catchment;• Other landuse threats;• Key undesirable species;• % catchment in introduced
vegetation;• Animal access.
Scientific indicators –requiring higher levels of technical input and skill, robust sampling strategies, analysis and interpretation.May be time consuming. Examples:• Chemistry, water
quality, nutrients;• Hydrology;• Water table modelling;• Botanical mapping,
classification of plants;• pH;• Bacterial counts;• Giardia;• Cryptosporidum;• GIS applications;• Satellite imagery;• Studies of fish, macro-
invertebrates, macrophytes.
• Taonga lists;• Key sensitive taonga
indicators;• Te Mauri/ wairua;• Knowledge on uses and
preparation of taonga;• Land-uses, point
discharges, modification, impacting on cultural values and uses.
• Key pest species
In future environmental monitoring programmes could be classed into three main types that are complementary:
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Layers of cultural and physical information in spatial and temporal information systems (Harmsworth (1999) Geographic Information
Systems (GIS))
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GIS layers and confidential sub-layers
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Goal: A generic set of mātauranga Māori based indicators for wetland condition and trend (Coordinated Monitoring of New Zealand Wetlands
(1998-2003)
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Maori terms for main wetland types
Level 1 Maori equivalent terminologyHydrosystem
Estuarine Wahapu /Hāpua/Muriwai
Palustrine Repo
Marine O Te Moana, a Tangaroa
Lacustrine Roto, Moana
Riverine Awa, Manga
Geothermal Waiariki, Wai puia,
Ngawha, Waiwera, Waipuna (springs)
Plutonic Rarowhenua, Waipuna (Springs)
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Wetlands
1. Māori wetlands handbook, Waikato-Tainui (Wetland Restoration Programme).
2. Nga Tohu o te Taiao: Sustaining and Enhancing Wai Maori and Mahinga Kai (UOWX1304)
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Māori wetlands handbook Te Reo o Te Repo – the Voice of the Wetland
http://www.landcareresearch.co.nz/publications/books/te-reo-o-te-repo
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Working together – interdisciplinary and transdisciplinarity
(4) Kaupapa
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Step 1: Entry into a geographic area
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Building relationships and trust – starting the korero, agreeing on the kaupapa
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Building Māori Capacity
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Significant issues for Māori around water management – examples
• “Māori are increasingly keen to explore their rights to freshwater. These rights may exist as a consequence of custom and customary use, under the common law doctrine of aboriginal title, or under Article Two of the Treaty of Waitangi …”
• “The message that is coming consistently from Māori is that, to date, the legal framework for managing water has not provided an adequate role for Māori”.
• “Māori want a stronger voice in freshwater management and a role in decision-making as befits a Treaty partner.”
• “Māori can bring a unique contribution to freshwater management through the ethic of kaitiakitanga. The contribution that tangata whenua can make towards sustainably managing our water resources will be of benefit to all New Zealanders.”
• “Water is at the heart of Māori wellbeing”
Comments after Pita Sharples speech on water at the National Iwi leaders summit (2009)
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What are Māori objectives for freshwater and how do these align with those in
Public Health?
• In the late 20th century many Māori believed the non-Māori health focus was too narrow and singular (i.e. concentrated too much on just physical illness) to meet their needs and did not reflect their traditional knowledge systems and values, and their holistic understanding of health and wellbeing.
• A number of kaupapa based holistic Māori conceptual health models were developed.
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Kaupapa based Māori health models Models used to conceptualise the components of Māori well-being commonly emphasise the interactions and balance through 4 dimensions of reality:
• taha tinana – a material state or dimension, the body
• taha hinengaro – a mental state or dimension
• taha wairua – a spiritual state or dimension
• taha whānaugatanga – family, a related or associative state or dimension.
There are many variations of these models and concepts, but most stress a set of principles and practices to achieve a goal of mauri maintenance and human well-being (Durie 1994).
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ConclusionsEnvironment-ecosystems
Wairua
Whānaungatanga
Hinengaro
Tinana
Physical illness
PapatūānukuRanginuiĀtua
Whare Tapa Wha Te Wheke Ngā Pou Mana
Components Taha Wairua
Taha Hinengaro
Taha Tinana
Taha Whānau
Wairuatanga
Hinengaro
Tinana
Whanaungatanga
Mana ake
Mauri
Hā a koro mā a kui mā
Whatumanawa
Whānaungatanga
Taonga tuku iho
Te Ao tūroa
Turangawaewae
Features Spirituality
Mental health
Physical
Family
Spirituality
Mental health
Physical
Family
Uniqueness
Vitality
Cultural heritage
Emotions
Family
Cultural heritage
Environment
Land base
Symbolism A strong house The octopus Supporting structures
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Three common Māori well-being models (Durie 1994)
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Complex multi-faceted challenges and issues in One Health.
(5) Kaupapa
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We need new creative approaches to addressing –
Complex national and global issues and challenges (human and cultural behaviour often central) e.g.,
• sustainability, sustainable living
• antibiotic resistance
• infectious disease
• health hazards
• water quality
• climate change
Conclusions
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A kaupapa Māori framework based on a mātaurangaMāori/Māori values using a more holistic integrated methodological approach (e.g., environment, human health) can improve the way we conduct research with Māori (and non Māori) to achieve inclusiveness, incorporate different values, perspectives and knowledge, address critical issues, to achieve social equity and desired outcomes for all New Zealanders –especially to reduce inequalities (where Māori are over represented in some statistics (e.g. infectious disease) and under represented in others (e.g., decision-making, living standards).
Conclusions
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One Health provides an opportunity and paradigm shift, to promote integration among disciplines and other knowledges, provide a place for understanding of holistic indigenous values and perspectives, for improved cross-sectoral collaboration, multi-, inter- and transdisciplinary research, knowledge and application …
To increase understanding, respect, integration, creativity and innovation in order to achieve outcomes
Conclusions
One Health Across knowledge systems; improved integration among disciplines;
building bridges; Incorporate other perspectives and values
to advance knowledge; Incorporate other values/perspectives to
understand issues (e.g. infectious disease, ethics, gene modification, editing);
Develop different method approaches (kaupapa Māori, interdisciplinary, transdisciplinary);
improved cross-sectoral collaboration, multi-, inter- and transdisciplinary research, different perspectives;
address complex national and global issues and challenges (e.g. antibiotic resistance, infectious disease, health hazards, water quality);
pathways to better futures (equity, wellbeing, living standards)
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1. Understanding different knowledge systems, beliefs, world views, provide broad perspectives and innovation within holistic and integrated frameworks e.g., Te Ao Māori and western science;
2. The concept of an ecosystem provides alignment with indigenous thinking of inter-dependencies, inter-connections of organisms, communities to find balance in whole systems and achieve wellbeing;
3. The next table provides conceptual examples of what this could look like. This type of framework can be used to explore synergies for Māori collaboration in One Health
Conclusions
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Kaupapa Māori/mātauranga Māori Science
Origin: Polynesian origin - ~5000yrs BPMake sense, comprehend and understand the world/universe/phenomena, find meaning and balance to life systems, develop technology, solve problems.PrinciplesUnderlying Māori values and principlesKeep the object and subject connected, use values, religion, philosophy to guide knowledge collection/creation
Holistic, integrated, subjectiveOften starts with the whole ‘big picture’, tries to find interconnections to validate the truth, to understand the whole and find a balance between the physical and spiritual worlds
Origin: Greek/Egyptian/Asian (~300BC)Enquiry – Find the truth, facts, understand phenomena. Comprehend/understand the world /universe, develop technology, solve problems.
PrinciplesUnderlying science principlesSeparate the object and the subject – remove myth, religion, culture, from the facts
Systematic and organised enquiry to find the truth/ answers, using scientific method and process. Objective/reductionistTends to be more reductionist, studies parts/components of a system in order to find answers because of complexity – requires integration to make sense of the whole and interconnections of system
Methods:Subjective, wānanga, hui, te reo, narratives, frameworks, concepts, observation, kaupapaMāori, experiment, observation,
Knowledge ‘handed down’, systematic
Methods:Objective, hypothesis/prediction, theory, concepts, data, models, experiment, observation, repeatable, measurements, maths, universal laws, and verification, etcKnowledge documented/peer reviewed, systematic, organised
Interface of knowledgesCo-creation of knowledgeCo-designCo-innovation
Making the connections in One health – based on different worldviews/knowledgeOne health Kaupapa Māori Issue Goals and Actions Desired outcome
Improved integration among
disciplines, engagement
Multi-disciplinary, inter-
disciplinary
Build bridges, collaborative
research/strategies;
Improve communication
Working with Māori
Effective collaboration
based on Maori principles
knowledge and
understanding
Risk of infectious disease across
all communities;
Increase disease globally;
global-migration; Increase
disease outbreaks, epidemics,
pandemics
Effective policy
Maori and Pacifika understanding and awareness
of infectious disease;
Frame through Māori and Pacifika perspectives
and issues;
Improve health delivery, Improve housing,
incomes, and living standards;
Increase vaccination rates.
Low infectious disease rates
across all populations
improved cross-sectoral
collaboration, break down
silos, use of other knowledge
systems;
engage with policy;
share knowledge and data;
Holistic indigenous
perspectives, build Māori
capacity
Transdisciplinary research
Integrated knowledge
systems used and
understood
Poor water quality in Aotearoa-
New Zealand;
Degraded freshwater resources;
Destruction of ecosystems,
habitats and species
Build capacity
Set cultural and environmental limits for water
and resources
Achieve drinking water standards in urban and
rural
Healthy water, water quality
(e.g., swimmability) targets
reached; standards/drinking
water (potable) standards
reached
customary activities and
resources (e.g., mahinga kai)
maintained, mauri enhanced.
Work across sectors, improved
integration among disciplines;
improve communication
Collaborative Māori
research with One health
researchers and
professionals
Antimicrobial resistance,
antibiotic resistance
Effective integrated policy and strategy
Case studies
Limit antibiotic use in wider
population;
Find substitutes for antibiotics
improved integration among
disciplines, knowledge and
data sharing, communication
Collaborative Māori
research with One health
researchers and
professionals
Intensive agriculture and urban
expansion/human animal
interface (e.g. E coli,
campylobacter, pathogens, etc),
high leaking nutrients, aquifers
Effective integrated policy;
Improved planning to alleviate agricultural and
urban impacts on health and environment
Healthy landscapes, urban
areas, catchment planning
Reduce health hazards, Reduce
animal disease
Work across sectors ,
improved integration
Collaborative Māori
research with One health
researchers and
professionals
Climate change, pests and
disease, air quality, climate
extremes, variability
Effective integrated policy
Behavioural change
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• One Health emphasises working together –collaboratively – within multidisciplinary, interdisciplinary and transdisciplinary teams;
• Broadening the knowledge base, creating new knowledge, understanding other values and perspectives to advance knowledge, and help address complex multi-faceted challenges and issues;
• Huge opportunities to improve research, planning and practice (e.g. method design, issues, principles, ethics);
• Build bridges to address many complex national and global issues and challenges (e.g. antibiotic resistance, infectious disease, health hazards, climate change, water quality).
Therefore